Search

Kutadgu Bilig, one of the first Islamic period works, is an allegorical work created with symbolic expressions. The most important symbols in the work are Kuntogdı, Aytoldı, Ogdilmis and Odgurmıs, which are the four main heroes. When these heroes are considered, it will be seen that many cultural, language and religion interactions have been tried to be given through them or the items they use. In this context, although Kutadgu Bilig is the first Turkish-Islamic period work, it is possible to encounter the remnants of other nations and religions when the sub-lines in the work are examined in full. One of these religions is Buddhism. Although it is not known exactly when Buddhism started to spread among Turks, the Buddhist influence started to show itself more intensively in the 9th century and it continued until the 13-14 century when all the Uighurs were included in Islam. When the geography in which Kutadgu Bilig was written is examined, it is seen that different religions lived together in this geography and many works were written here in parallel, both Buddhist and Islamic. It is possible to see the Buddhist influence in Kutadgu Bilig. In this study, an investigation will be made on the Buddhist symbols in Kutadgu Bilig. [ABSTRACT FROM AUTHOR]

When we examine the history of religions, we see a lot of commonalities in terms of how each religion goes about practicing worship, as well as commonalities in terms of symbolism. The recitation of prayers and sacred word in order to approach the divine and in order achieve various gains is common to all religions, for instance. Tantric Buddhism is no exception to this rule, in which monks read the Buddha's dhâranî during mandala ceremonies and re-enact the Buddha through mantras. Reciting these mantras internally allows one to more easily reach whatever it they so seek. Numerous Old Uyghur texts, namely the 'Cundîdevîdhâranî/Buddha's dhâranî' depict the Cundî Buddha, and even instruct us on how one should paint it, citing that the Cundî Buddha should be depicted sitting in a lotus flower position, protected by two dragons in a lake, and surrounded by three-eyed of Cundî. The Cundî Buddha, moreover, has eighteen hands, each of which holds various objects. This study will focus on these symbolic expressions and their semantics in Old Uyghur within context of how the Cundî Buddha is described/depicted. [ABSTRACT FROM AUTHOR]

Numbers which measure the whole universe as mathematical value contain cultural and religious various meanings. In this context, the number 108, as found in examples such as rosaries with 108 beads, the repetition of a dhāraī 108 times, or the repetition of the 108 name of Mañjusri Buddha in Old Uyghur, carries with it important numerical value because of its significance in Buddhism as well as other religions. When the number 108 in the Old Uyghur language is examined more closely, we seen that this number represents three different creations: (1) Universe, (2) World, and (3) Human. Firstly, in the creation of the universe, the distances between the sun, the earth and the moon are concerned. The second is the creation of the world, and it is linked to the golden ratio rule 108, an important rule in the world or in nature. Finally, the human body and spirit are associated with the number 108. The number 108 indicates the 108 pressure points in the human body and the distance between the body and the god. In addition, the number 108, which has mathematical and astronomical value is also tied astrology as well. [ABSTRACT FROM AUTHOR]

Since Buddhist Uyghur texts are religious texts, these texts express many semantic values. There is an expression of mandal, mandal kılmak in the Old Uyghur texts. The maṇḍala word, which originated in Sanskrit, has an important place in Mahāyāna Buddhism and Tantric Buddhism. Maṇḍala, which has a magical and symbolic meaning, is related to the formation of human physiology in Buddhism, the construction of cities, towns, palaces and the formation of the universe. The Maṇḍala which examined in this is also symbolized entrance/ transition as well as formation of the universe. Maṇḍala consists of a square outer frame made of straight lines, concentric circles, and an arrangement of stylized lotus leaves. Maṇḍala have four gates that are opened in four directions and four guards who guarded the gates. In the middle of the Maṇḍala is a stick that expresses the tree of life, and there is also water passing next to stick. Thus the creation of the cosmic world is completed. The person offers various sacrifices for Buddha and Bodhisattvas in here and then washed with water which boiled with medicinal herbs. So it exits cleanly from the Maṇḍala diagram that you have entered as dirty. Maṇḍala means to get rid of all the dirt and to start again the immaculate life. This is an entrance/transition ceremony. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Dil Araştırmaları is the property of Journal of Dil Arastirmalari and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Although societies have been in matriarchal society orders during certain periods in history, they have generally been organized in patriarchal societies. The perspection of women in a patriarchal society organization has mostly been through men's eyes. After the Turks adopted a patriarchal society order, the perception of women in the society has become more humane and in a more positive direction. On the contrary, in many society formations, women are perceived in a negative way. Women are sometimes referred to as satans and some other times as serpents; but in general, they are seen as a triple case. In Sumerian, Egyptian, Greek and Indian mythologies, which are among the oldest societies and in Judaism and Christianity in connection satan is generally associated with serpent and they have led to the creation of the cosmic world. Satan and serpent or rather the serpent as a manifestation of the satan, may have deceived woman and may have revealed an extant mythical triple alliance. Especially in Indian mythology and consequently in Buddhism, satan and serpent have caused the formation of the cosmos. And woman, in connection to these, formed the rebirth and death cycles. Because women are ignorant and fullof lust. In Buddhism, satan, serpent and woman refer not only to the format in of the cosmos and the re-birth-death cycle, but also to seduction. There are many expressions in Buddhist Uighur texts that describe these phenomenon. [ABSTRACT FROM AUTHOR]

"The science of the life" the meaning of ayurvedic medicine, in general, depends on the five elements composed of the living being body. The living body and character feature consists of five elements, and adversely affected of these five elements causes both physically and mentally ill live. Again, the three humors of the body consists of five elements vata, pitta, kapha occur depends on many diseases. Also, depending on the three humors in the body "plasma, muscle, fat, blood, bone, marrow and reprodictive" are formed and these three humors to be healthy organs must be healthy. Person is healthy or sick enough to be significant in the five elements of food that people eat is also important. People should eat and drink "sweet, salty, sour, pungent, bitter, astringen" the six tastes according to the season. So that in body and mind of the person will be saved from the disease. Ayurvedic medicine which has an important place in the culture of ancient Indian gained in Buddhism aiming to reach salvation and associated a religious values. Ayurveda medicine mixed with Buddhism, and was spread large geographical by Buddhism, and were fused with the culture of the spread places also. Among the this cultures can be counted the Uyghurs also. Uyghur has received Chinese, Tibetan Buddhism and many texts have turned into their own language. [ABSTRACT FROM AUTHOR]

Animals have an important role in Turkish society. Animal names in the Old Uighur society had been used as sacred terms like in Manihaist and Buddhist translation texts too. In the Old Uighur Buddhist texts animal life forms is one of the three devil life forms and sinful creatures are born with one of these animal life forms. Besides this, the animal life forms the five evil worlds and is defined as darkness world. Despite this many animal names, especially in Buddhism, are used as the names that symbolize the Gods and Buddhas. Thus, this animal names, which serve as a religious terms, usually have symbolic meanings in Old Uighur. Also, animal names in this period can be used in many ways other than being religious terms. Animal names, in this period, could be the names of plants and organs together with the names of time. In addition to this, animal names are used in medical texts together with proverbial expressions. In general, in this article, the names of animal and their use in Old Uighur translation texts will be determined except for mentioning their origins. [ABSTRACT FROM AUTHOR]

Copyright of Electronic Turkish Studies is the property of Electronic Turkish Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)